sits to judge the world powers, described under the symbolism of huge beasts. Their lease of rulership over the earth is taken away and the “rulership and dignity and kingdom” are given to one “like a son of man” to whom all peoples are commanded to render obedience.

The title “Ancient of Days” appropriately contrasts the Everlasting God with the successive world powers that rise and fall, and portrays Jehovah in his role as the Majestic and Venerable Judge of all.—Ps. 90:2; 75:7.

ANDREW

(Anʹdrew) [manly].

A brother of Simon Peter and son of Jonah (John). (Matt. 4:18; 16:17) While Andrew’s native city was Bethsaida, he and Simon were living together in Capernaum at the time Jesus called them to become “fishers of men.” (Mark 1:16, 17, 21, 29; John 1:44) Both cities were on the N shore of the Sea of Galilee, where the two brothers engaged in the fishing business in partnership with James and John.—Matt. 4:18; Mark 1:16; Luke 5:10.

Andrew was first a disciple of John the Baptist. (John 1:35, 40) In the fall of 29 C.E. he was at Bethany on the E side of the Jordan River and heard John the Baptist introduce Jesus as “the Lamb of God.” He, along with another disciple (likely John), followed Jesus to his residence and was soon convinced he had found the Messiah. He then found and informed his brother Simon and led him to Jesus. (John 1:36-41) The two brothers returned to their fishing business, but between six months and a year later, after the arrest of John the Baptist, they, along with James and John, were invited by Jesus to become “fishers of men.” They immediately abandoned their nets and took up the full-time ministry. (Matt. 4:18-20; Mark 1:14, 16-20) In time these four became apostles, and it is notable that Andrew is always listed as among the first four in all the apostolic lists.—Matt. 10:2; Mark 3:18; Luke 6:14.

Andrew thereafter receives but brief mention. He and Philip discuss with Jesus the problem of feeding a crowd of about 5,000 men, and Andrew offers a suggestion that he himself considers of little practical value about some available food. (John 6:8, 9) At the time of the last Passover festival that they celebrated, Philip comes to Andrew for advice about a request of some Greeks to see Jesus, and the two then approach Jesus on the matter. (John 12:20-22) He is among the four on the Mount of Olives who ask Jesus for the sign that would mark the conclusion of the existing system of things. (Mark 13:3) The final mention of Andrew by name is shortly after Jesus’ ascension.—Acts 1:13.

ANDRONICUS

(An·dronʹi·cus) [man-conquering].

A faithful Jewish Christian in the congregation at Rome to whom Paul sent greetings. Paul calls Andronicus and Junias “my relatives.” While the Greek word used here (syg·ge·nesʹ) in its broader sense can mean “fellow-countrymen,” the primary meaning is “blood relative of the same generation.” The context indicates that Andronicus likely was so related to Paul. Like Paul, Andronicus had suffered imprisonment, was now a ‘man of note’ among the apostles, and had become a Christian prior to Paul.—Rom. 16:7.

ANEM

(Aʹnem) [two springs or fountains].

A city near the S border of Issachar, given as a Levite city to the Gershonites. (1 Chron. 6:71, 73) In the corresponding list at Joshua 21:29 Anem appears to be referred to as En-gannim, probably the complete name.—See EN-GANNIM No. 2.

ANER

(Aʹner) [perhaps, a boy].

1. A Canaanite. He and his two brothers, “Mamre the Amorite” and Eshcol, were “confederates” (“allies,” AT; RS) of Abraham. (Gen. 14:13) The word “confederates” is here translated from the Hebrew ba·ʽalehʹ v^erithʹ, which literally means “owners of a covenant”; but “confederate” is from the Latin foederia, meaning “of a covenant, compact or agreement,” and hence properly translates the idea, the word foedus occurring in Genesis 14:13 in the Latin Vulgate. As to the terms of this agreement between these three brothers and Abraham, little indication is given in the record as to whether it was one of mutual defense against their warlike neighbors or simply one of peaceful coexistence. When Abraham’s nephew Lot was taken captive by a league of kings, this confederacy saw action, as Aner with his brothers accompanied Abraham and his 318 trained servants from the “big trees” of Mamre (where Abraham was tenting) up to Dan, some 100 miles (160 kilometers) to the N, and then on beyond Damascus. After the victory, Abraham refused any part of the spoil, but saw to it that the three confederates were given a share for honoring this “confederacy.”—Gen. 14:24; see ALLIANCE.

2. A town of the territory of Manasseh given to the families of the sons of Kohath. (1 Chron. 6:70; Josh. 21:26) Some scholars believe it is the same as Taanach at Joshua 21:25.—See TAANACH.

ANGEL

Both the Hebrew mal·ʼakhʹ and the Greek agʹge·los literally mean “messenger.” From the first book of the Bible to the last, these words occur nearly four hundred times. When spirit messengers are indicated, the words are translated “angels,” but if the reference is to human creatures, the rendering is “messengers.” (Gen. 16:7; 32:3; Jas. 2:25; Rev. 22:8; see MESSENGER.) Of course, the highly symbolic book of Revelation is an exception, where certain references to angels may indicate human creatures.—Rev. 2:1, 8, 12, 18; 3:1, 7, 14.

Angels are sometimes termed spirits; that which is spirit is invisible and powerful. Thus we read: “A spirit came out and stood before Jehovah”; “He makes his angels spirits”; “Are they not all spirits for public service?” (1 Ki. 22:21; Heb. 1:7, 14; Ps. 104:4) Having invisible spiritual bodies, they make their abode “in the heavens.” (Mark 12:25; 1 Cor. 15:44, 50) They are also termed “sons of the true God,” “morning stars” and “holy myriads” (or “holy ones”).—Job 1:6; 2:1; 38:7; Deut. 33:2.

Not being creatures that marry and reproduce their own kind, the angels were individually created by Jehovah through his firstborn Son, “the beginning of the creation by God.” (Matt. 22:30; Rev. 3:14) “By means of him [this firstborn Son, the Word] all other things were created in the heavens . . . the things invisible . . . Also, he is before all other things and by means of him all other things were made to exist.” (Col. 1:15-17; John 1:1-3) The angels were created long before man’s appearance, for with the ‘founding of the earth,’ “the morning stars joyfully cried out together, and all the sons of God began shouting in applause.”—Job 38:4-7.

As for the number of the angelic hosts of heaven, Daniel said he saw “a thousand thousands that kept ministering to [God], and ten thousand times ten thousand that kept standing right before him.”—Dan. 7:10; Heb. 12:22; Jude 14.

ORDER AND RANK

As with the visible creation, so also in the invisible realm there is order and rank among the angels. The foremost angel, both in power and authority, is Michael, the archangel. (Dan. 10:13, 21; 12:1; Jude 9; Rev. 12:7; see ARCHANGEL; MICHAEL.) Because of his preeminence, and due to being “the great prince who is standing in behalf of the sons of [God’s] people,” he is presumed to be the angel that led Israel through the wilderness. (Ex. 23:20-23) Ranking very high among the angels in privileges and honor are the seraphs. (Isa. 6:2, 6; see SERAPHS.) More frequently (some ninety times), the Scriptures mention the cherubs, and from the description of their duties and responsibilities it is apparent they too hold a special position among the angels. (Gen. 3:24; Ezek. 10:1-22; see CHERUB No. 1.) Then there is the great body of angelic messengers who serve as a means of communication between God and man. However, they do more than simply relay messages. As agents and deputies of the Most High God, they serve as responsible executioners of the divine purpose, be it protection and deliverance of God’s people or destruction of the wicked.—Gen. 19:1-26.

PERSONALITY

Some may deny distinct personality of individual angels, claiming they are impersonal forces of energy dispatched to accomplish the will of God, but the Bible teaches otherwise. Individual names imply individuality. The fact that two of their names, Michael and Gabriel, are given sufficiently establishes the point. (Dan. 12:1; Luke 1:26) The lack of more names was a safeguard against giving undue honor and worship to these creatures. They were dispatched by God as agents to act in his name, not in their own name. Hence, when Jacob asked the angel’s name, he refused to give it. (Gen. 32:29) The angel that approached Joshua, when asked to identify himself, replied only that he was “prince of the army of Jehovah.” (Josh. 5:14) When Samson’s parents asked for the angel’s name, he withheld it, saying: “Just why should you ask about my name, when it is a wonderful one?” (Judg. 13:17, 18) The apostle John attempted to worship angels and was twice rebuked: “Be careful! Do not do that! . . . Worship God.”—Rev. 19:10; 22:8, 9.

As personalities, angels have the power to communicate with one another (1 Cor. 13:1), the ability to talk various languages of men (Num. 22:32-35; Dan. 4:23; Acts 10:3-7), the thinking ability with which to glorify and praise Jehovah. (Ps. 148:2; Luke 2:13) It is true that angels are sexless, because Jehovah made them so, not because they are simple impersonal forces. Angels are generally represented as males, and when materializing it was always in the male form, because God and his Son are spoken of as males. However, when certain materialized angels indulged in the pleasure of sex in the days of Noah, they were expelled from Jehovah’s heavenly courts. Here was a display of angelic individuality, for, like humankind, they too are free moral agents, with the power of personal choice between right and wrong. (Gen. 6:2, 4; 2 Pet. 2:4) By personal choice hordes of angels joined Satan in his rebellion.—Rev. 12:7-9; Matt. 25:41.

POWERS AND PRIVILEGES

Since God created man “a little lower than angels” (Heb. 2:7), it follows that angels have a greater mental capacity than man. They are superhuman in power too. “Bless Jehovah, O you angels of his, mighty in power, carrying out his word.” Angelic knowledge and power were displayed when two angels brought flaming destruction upon Sodom and Gomorrah. A single angel killed 185,000 of the Assyrian army.—Ps. 103:20; Gen. 19:13, 24; 2 Ki. 19:35.

Angels too can travel at tremendous speeds, far exceeding the limits of the physical world. Thus when Daniel was praying, God dispatched an angel to answer his prayer; and the angel arrived within moments, even before the prayer was concluded.—Dan. 9:20-23.

But for all their higher mental and spiritual powers, angels are limited in many respects. They did not know the “day and hour” when this system of things would be swept away, Jesus said. (Matt. 24:36) They take a keen interest in the outworking of Jehovah’s purposes, yet there are some things they do not understand. (1 Pet. 1:12) They rejoice at the repentance of a sinner, and they watch the “theatrical spectacle” furnished by Christians here on the world stage of public activity. They also observe the proper example of Christian women who wear a sign of authority upon their heads.—Luke 15:10; 1 Cor. 4:9; 11:10.

As Jehovah’s ministers the angels have enjoyed many privileges during the aeons of passing time. Angels ministered on behalf of Abraham, Jacob, Moses, Joshua, Isaiah, Daniel, Zechariah, Peter, Paul and John, to mention but a few. (Gen. 22:11; 31:11; Josh 5:14, 15; Isa. 6:6, 7; Dan. 6:22; Zech. 1:9; Acts 5:19, 20; 7:35; 12:7, 8; 27:23, 24; Rev. 1:1) Their messages contributed toward the writing of the Bible. In Revelation angels are mentioned far more times than in any other Bible book. Innumerable angels were seen around the great throne of Jehovah; seven blew the seven trumpets, while another seven poured out the seven bowls of God’s anger; an angel flying in midheaven had “everlasting good news”; but another proclaimed, “Babylon the great has fallen.”—Rev. 5:11; 7:11; 8:6; 14:6, 8; 16:1.

Ministration to and support of Christ and followers

From beginning to end, the holy angels of God followed the earthly sojourn of Jesus with extreme interest. They announced his conception and birth and ministered to him after the forty-day fast. An angel strengthened him when he prayed in Gethsemane on his final night as a human. When the mob came to arrest him, no less than twelve legions of angels were at his command had he chosen to use them. Angles also announced his resurrection and were present at his ascension into heaven.—Matt. 4:11; 26:53; 28:5-7; Luke 1:30, 31; 2:10, 11; 22:43; Acts 1:10, 11.

Thereafter God’s spirit messengers continued ministering to his servants on earth, even as Jesus promised: “Do not despise one of these little ones; for I tell you that their angels in heaven always behold the face of my Father.” (Matt. 18:10) “Are they not all spirits for public service, sent forth to minister for those who are going to inherit salvation?” (Heb. 1:14) No longer do these mighty angelic ones appear visibly in behalf of Jehovah’s servants on earth, as when they delivered the apostles from prison; nevertheless, God’s servants are assured of the ever-present invisible protecting armies, as real as those that surrounded the prophet Elisha and his servant. “He will give his own angels a command concerning you, to guard you in all your ways.” Yes, “the angel of Jehovah is camping all around those fearing him, and he rescues them.”—Ps. 91:11; 34:7; Acts 5:19; 2 Ki. 6:15-17.

Angels are further shown accompanying Jesus Christ when he comes for judgment, separating the wheat from the weeds and the sheep from the goats. Angels joined with Michael in his war on the dragon and the demons at the birth of God’s kingdom in heaven. They will also support the King of kings in fighting the war of the great day of God the Almighty.—Matt. 13:41; 25:31; Rev. 12:7-10; 19:14-16.

ANGER

In the Bible the Hebrew and Greek words basically meaning “nostrils” (because of the violent breathing [or snorting] of a passionate person), “heat,” “excitement,” “anger,” “rage,” “overflowing [of temper],” “a natural impulse or desire,” are translated into English by the words “anger,” “indignation,” “wrath,” “heated opposition,” “rage” and “fury,” according to their shades of meaning and the context.

GOD’S ANGER

Anger may be justified or unjustified. On God’s part, his anger is always justified, being based on principle dictated by his right to exclusive devotion and his constancy in upholding truth, and governed by his love for righteousness and for those practicing righteousness. Divine anger does not stem from a momentary whim, to be later regretted. Jehovah sees all the issues involved in a matter and has complete, entire knowledge of a situation. (Heb. 4:13) He reads the heart, he notes the degree of ignorance, negligence or willful sin, and he acts with impartiality.—Deut. 10:17, 18; 1 Sam. 16:7; Acts 10:34, 35.